Jain Darshan Me Manatavadi Chintan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Manatavadi Chintan" (Humanistic Thought in Jain Philosophy) by Vijay Kumar, focusing on its humanistic aspects:

The text argues that Jainism is fundamentally a humanistic philosophy, emphasizing human dignity, freedom, and welfare above all else. It contrasts Jainism with two ancient philosophical traditions: Naturalism (which sees nature as the ultimate truth and human value as secondary) and Absolutism/Theism (which posits an external, supreme power as the ultimate reality). Humanism, the author explains, places human experience and well-being at the center, considering humans as the creators of their own values and destinies.

Key Humanistic Principles in Jainism:

Human Freedom and Self-Determination: Jainism champions complete human freedom. It asserts that humans are not subject to any higher authority and are therefore responsible for creating their own values, goals, and salvation. This freedom is the bedrock of humanism, as the belief in a divine power, according to the text, can diminish human responsibility. Humans are seen as the creators and observers of their own values, and there are no absolute or universal moral laws; individuals choose their own values.
Human Greatness and Potential: The text highlights the Jain emphasis on the inherent greatness of human beings. It quotes scriptures like the Mahabharata ("There is nothing greater than a human") and Buddhist texts (the rarity of human birth). Jainism posits that humans have the potential to attain infinite knowledge, perception, power, and bliss, and that every individual, regardless of caste or class, is capable of achieving this perfection.
Karma and Free Will: While acknowledging the principle of karma (past actions bear fruit), Jainism grants significant room for free will. It clarifies that while the consequences of past actions must be faced, individuals have the freedom to choose their present and future actions. This is not absolute freedom from consequences but the freedom to choose actions that can lead to positive outcomes or break free from negative cycles. The text emphasizes that while individuals are bound by past karma, they are not entirely slaves to circumstances or their own past deeds. Humans are their own destiny-makers.
Humanism and Karmic Principles: Both humanism and Jainism believe in free will. However, this freedom is not license to do as one pleases. Jainism's concept of free will is intertwined with the understanding of karma and its consequences. Humanism, in this context, suggests that individuals can attain a divine state through their own efforts, without divine intervention, and it judges actions based on their societal impact.
Anekantavada (Multi-sidedness) and Humanism: The principle of Anekantavada, which advocates for understanding issues from multiple perspectives, is seen as crucial for removing ideological differences that cause social discord. Jainism believes that recognizing these multiple viewpoints is essential for humanistic understanding and for bridging societal divides. The text uses the example of a doll being perceived differently by different people to illustrate how truth is often relative to context and perspective.
Aparigraha (Non-possession) and Social Equality: Jainism's doctrine of Aparigraha is presented as a solution to economic inequality, which is identified as a root cause of social disparity. Excessive accumulation (Parigraha) is viewed as a form of social violence stemming from greed. By advocating for non-possession and detachment, Jainism aims to foster equitable distribution and prevent class conflict, thereby promoting social harmony.
Ahimsa (Non-violence) and Human Welfare: Ahimsa, the cornerstone of Jainism, is interpreted broadly as refraining from harming any living being through thought, word, or deed. This principle extends to all forms of life, even seemingly inert objects, acknowledging an inherent life force in all existence. While the text acknowledges that Jainism's emphasis on absolute non-violence might seem extreme, it argues that this principle ultimately serves human welfare and elevates Jainism to a humanitarian ideal. The text also notes that while the negative aspect of non-violence (not harming) is emphasized, the positive aspect (compassion, charity) also aligns with humanistic values.
Worldview of Jainism and Humanism: Drawing a parallel with democratic humanism, the text states that Jainism offers a universal philosophy that addresses the needs of humanity. Principles like Ahimsa, Anekantavada, and Aparigraha form Jainism's worldview, aimed at the welfare of all beings. The text quotes scriptures that describe Ahimsa as a refuge for the fearful, sustenance for the hungry, and aid in times of distress, underscoring its humanitarian application.
Egalitarianism in Jainism and Humanism: Both humanism and Jainism firmly believe in equality. They assert that every human being is equal by birth and that differences in status or social standing are determined by karma, not by lineage or caste. Jainism rejects the caste system, emphasizing that the path to spiritual attainment is open to all, and the same teachings are relevant regardless of one's social background.
Jainism and the Rejection of Theistic God: Jainism deviates from traditional theistic beliefs by rejecting the concept of an omnipotent, creator God. It does not believe in a God who is pleased by praise or angered by criticism. Jain God (the perfected soul) is considered to be purely detached, omniscient, and all-seeing, with no involvement in the worldly affairs or the destiny of individuals. Instead, Jainism places faith in the human capacity to achieve this perfected state through their own efforts and ethical conduct.

In conclusion, the author posits that Jainism, with its profound emphasis on human freedom, inherent potential, ethical conduct, and the welfare of all beings, stands as a preeminent humanistic philosophy, even predating similar concepts in Western thought. It provides a framework for individual and societal well-being grounded in reason, ethical action, and compassion.